Of justification four disputations clearing and amicably defending the truth against the unnecessary oppositions…

To your tenth Objection I answer by denying the consequence; we speak of the soul as rational, and not as sensitive or vegetative. When the understanding & Will receive Christ, the whole soul doth it: that is, every faculty, or the soul by a ⟨p. 358⟩full entire motion in its several Actings to the Object presented, both as true and good. Your Joy, Hope, Fear, are in the sensitive: And Love as a Passion, and as commonly taken. And for Memory, take it for an act of the Understanding; or of Understanding and Imagination conjunct; or for a third faculty as please your self, it will not breed any difficulty in the case. But whether Fear be properly a Receiving of Christ, or any Object as Good, I much question. I take it rather for the shunning of an evil, then the Reception of Good. So much for your Objections.

I will next, as impartially as I can, consider your Answers to what I laid down for the proof of the Point in Question. But first I must acknowledge▪ that I have given you and others great advantage against the Doctrine of that Book, by the immethodicalness, and neglect of Art, and not giving the Arguments in form, which I then thought not so necessary as now I perceive it is: (for I was ready to yield wholly to Gibeeuf's reasons against formal arguing, Praefat. ante lib. 2. de Libertate.) The present expectation of death caused me to make that haste, which I now repent: yet, though I see some oversights in the manner of expression, I see no cause to change my mind in the Doctrine of it.

I will next, as impartially as I can, consider your Answers to what I laid down for the proof of the Point in Question. But first I must acknowledge▪ that I have given you and others great advantage against the Doctrine of that Book, by the immethodicalness, and neglect of Art, and not giving the Arguments in form, which I then thought not so necessary as now I perceive it is: (for I was ready to yield wholly to Gibeeufs reasons against formal arguing, Praefat. ante lib. 2. de Libertate.) The present expectation of death caused me to make that haste, which I now repent: yet, though I see some oversights in the manner of expression, I see no cause to change my mind in the Doctrine of it.